지로경(指路經)을 통해본 먀오족(苗族)의 저승관념

김인희(Kim, In-hee) 중앙어문학회 2014 語文論集 Vol.60 No.-

바이먀오(白苗)는 중국의 쓰촨성(四川省) 남부, 구이저우성(貴州省) 서북부, 윈난성(雲南省), 동남아시아, 미국, 유럽에도 분포하는데 망자의 영혼을 초도하기 위해 지로경을 부른다. 지로경의 내용은 전반부와 후반부로 구분되는데 전반부는 망자가 현재의 위치에 처하게 된 이유에 대하여 설명하고 후반부는 망자가 이승의 삶을 끝내고 저승으로 향하는 과정을 설명한다. 전반부는 우주의 기원, 인류의 기원, 홍수신화, 남매혼, 시조신화, 전쟁으로 인한 이주, 망자의 출생으로 엮어져 있는데 이는 인간의 생명이 우주에서 기원하였음을 보여준다. 후반부는 집에서 출발하여 마을을 떠나 실제 조상들이 이동해 왔던 장소를 거친 이후 상상의 길을 지나 우주에 도달하게 되고 이곳에서 새로운 생명을 얻어 조상들과 함께 살게 된다는 내용이다. 이와 같은 내용을 통하여 바이먀오가 다음과 같은 저승관념을 가지고 있음을 알 수 있다. 첫째, 망자의 영혼이 죽은 후에 조상들이 살던 곳으로 되돌아간다는 반조관념(反祖觀念)을 가지고 있다. 따라서 지로사는 바이먀오의 조상이 이동해 온 길을 망자에게 하나하나 알려주며 망자를 조상의 원거주지로 이끈다. 둘째, 바이먀오의 지로경은 인간의 생명은 우주에서 기원하였으며 우주로 되돌아간다는 환원구조(還元構\造)를 가지고 있다. 지로경의 전반부에서는 최초의 인간이 등장하게 된 과정, 조상의 이동 등을 설명하는데 이와 같은 설명을 하는 근본적인 이유는 ‘나’라는 인간이 이곳에 태어나게 된 과정을 설명하기 위해서이다. 후반부에서는 현세의 삶을 다한 내가 우주의 근원을 향해 되돌아가는 과정을 담고 있다. 셋째, 바이먀오는 육신은 멸하지만 영혼은 저승에서 재생하여 이승과 마찬가지로 살아간다는 재생관념(再生觀念)을 가지고 있다. 조상들이 거주하는 우주의 근원에 도착하면 창세신에게 새로운 생명을 얻어 재생하게 되고 자손들이 준 가축들도 풀어 놓고 현세와 마찬가지로 농사를 지으며 살게 된다. 지로경은 단순히 망자의 영혼을 초도하는 기능을 넘어 “인간의 생명은 어디에서 왔으며 어디로 가는가”라는 철학적인 문제에 답을 하고 있다. 이와 같은 생명의 근원과 본질에 대한 철학적 이해는 망자에게는 죽음이라는 현실적 재난을 극복할 수 있는 용기를 주고 살아남은 자들에게는 가족을 잃은 슬픔을 이겨낼 수 있는 위안을 준다. Baimiao(白苗) is distributed in southern Sichuan(四川省) in China, northwest of Guizhou(貴州省), Yunnan(雲南省), Southeast Asia, America, and Europe, and calls for a "The Guide for Soul Road" in order to call out the souls of the dead. The content of "The Guide for Soul Road" is divided into two parts. The first explains the reason why the dead-lived as they did, and the latter explains that process of the journey to the afterlife. The first part is after interweaved with the origin of the universe, human race, the flood myth, brother and sister soul, the progenitor myth, migration due to war, birth of the dead, and shows human life originated in the universe. The latter part shows how dead would start from home, leave the village, and pass the places where ancestors migrated in order to reach the universe by passing the road of imagination and live with the ancestors. Through this content, it is clear that Baimiao views the afterlife as follows. First, in the concept of return to the ancestors(反祖觀念), the soul of the dead returns to the place where the ancestors lived after death. Therefore, Jirosa tells the dead of the road which Baimiao"s ancestors moved along as one that original residence of the ancestors. Second, "The Guide for Soul Road" of Baimiao has the concept of a return structure(還元構造), that human life originates from the universe and returns to the universe. The first part explains the reason the first humans appeared, ancestors" migration, and so on. The fundamental reason is to explain that the human, "I" was born here. The latter part contains the process that I return to the origin of the universe, who finishes this life. Third, Baimiao has the concept of regeneration(再生觀念) that the body dies; however, the soul is regenerated in the afterlife and lives just as it does in this life. When a human arrives at the origin of the universe, where the ancestors reside, he or she is regenerated by getting a new life from the god creator and lives by farming with the livestock which the descendants offer, just as it is this world. "The Guide for Soul Road" answers the philosophical question, "where does the human life come from and where does it go to", beyond the function of merely calling out the dead"s soul. in this way, philosophical understanding of the origin and the essence of life gives the courage to overcome disaster and death, and this affords consolation to the survivors to overcome the sorrow of losing their family.

중국의 애국주의교육과 역사허무주의 : -1988년 〈하상(河殤)〉의 방영에서 1994년〈애국주의교육실시강요애국주의교육실시강요(愛國主義實施綱要)〉선포까지-

김인희(KIM, In-Hee) 한국사학사학회 2018 韓國史學史學報 Vol.0 No.38

본고는 1988년 <하상>의 방영부터 1994년 <애국주의교육실시강요>가 선포되는 과정에 대한 논의를 통하여 중국정부가 애국주의교육을 실시한 원인과 애국주의교육에서 역사가 지배이데올로기 강화를 위하여 어떻게 활용되었는지 살펴보았다. 개혁개방 이후 1980년대 문화열이 일어났는데 가장 급진적인 개혁파는 전반서화론자였다. 전반서화론자들은 중국문명은 이미 요절하였으니 서구문명을 받아들여 완전히 개조해야 한다고 주장하고, 공유제는 중국에 맞지 않는다고 하며 사유제를 받아들여야 한다고 주장하였다. 전반서화론자들은 이러한 내용을 <하상>이란 제목의 다큐멘터리로 제작하여 1988년 6월 중국 CCTV에서 방영하였다. <하상>이 방영된 1년 후, 1989년 6월 4일 톈안먼 사건이 발생하였다. 톈안먼 사건이 발생한 이유가 <하상>이 주장한 전반서화론과 관련이 있다고 판단한 공산당은 <하상>에 대해 민족허무주의 또는 역사허무주의라고 비판하였다. 덩샤오핑과 장쩌민은 톈안먼 사건이 발생한 원인을 사상교육을 제대로 시키지 못한 것에서 찾았고, 애국주의교육을 강화하기 위하여 1994년 <애국주의교육실시강요>를 선포하였다. 이 시기 중국 애국주의교육의 특징은 기존의 국가와 당과 사회주의에 대한 사랑을 삼위일체로 보는 관점에서 더 나아가 국정과 근현대사에 대한 교육을 강화하고, 국가와 당에 대한 희생을 강조하며, 아동시기부터 세뇌교육시키며, 애국의 실천에 있어 지행일치를 강조한 것이다. 애국주의교육 중 고대사와 근현대사 교육을 강조하였다. 고대사 교육을 통하여 중국이 세계에서 가장 오래되고 위대한 문명임을 증명하여 민족적 자부심을 한껏 고양시키고자 하였다. 근대사 부분에서는 위대한 중국문명이 야만적인 서구 제국주의에 침탈당하였음을 강조함으로써 청소년들이 자기연민적 역사관을 갖도록 하였다. 그리고 이와 같은 절망에서 중국을 구한 것이 공산당임을 강조함로써 공산당의 지배를 정당한 것으로 인식하도록 하였다. 중국 공산당은 역사를 활용하여 지배이데올로기를 강화하였으나, 관 주도의 역사교육은 역사과잉을 낳게 되었고, 결국 많은 분노청년을 양산하게 되었다. This research investigated the cause of patriotism education of Chinese government and utilization of history in patriotism to reinforce dominant ideology through discussion over broadcasting of <Hasang> in 1988 and the process of proclamation of <Forced patriotism education> in 1994. Since reform and opening, Munhwayeol(文化熱) occurred in 1980s, and Jeonbanseohwaronja(全般西化論者), most radical reformers, insisted that Chinese civilization died young and must be completely reformed by accepting western civilization. Jeonbanseohwaronja produced a documentary, <Harang>, based on this content, and broadcasted it on Chinese CCTV in June, 1988. 1 year after broadcasting of 〈Hasang〉, Tiananmen massacre occurred on June 4, 1989. The Communist Party determined that the cause of Tiananmen massacre was Jeonbanseohwaron of <Hasang> and criticized <Hasang> for its national nihilism or historical nihilism. Deng Xiaoping and Jiang Zemin determined the cause of Tiananmen massacre was insufficient ideological education and proclaimed <Forced patriotism education> in 1994. During this period, the characteristic of Chinese patriotism education reinforced education of government administration and modern history, beyond the existing view of trinity of love for nation, party, and socialism, emphasizing sacrifice for the nation and the party, brainwashing since young, emphasizing consistency of knowledge and action for practice of patriotism. In respect of patriotism education, ancient history and modern history education was particularly emphasized. Also, they intended to enhance national pride by proving ancientness and excellence of Chinese civilization in the world through ancient history education. In modern history, they intended to boost adolescents to have self-pitying historical view by emphasizing the point that great Chinese civilization was plundered by savage western imperialism. Also, they made the adolescents acknowledge justification of domination of the Communist Party by emphasizing the point that the Communist Party saved China from such despair. Chinese Communist Party reinforced dominant ideology by utilizing history, however government-driven history education brought about excess history and young people of wrath, accordingly.

고고유물을 통해 본 선진(先秦) 이전 치우의 기원과 형상

김인희(Kim In-Hee) 우리문학회 2011 우리文學硏究 Vol.0 No.34

선진 이전 고문헌과 고고자료를 통해 볼 때 치우는 다음과 같은 특징을 가지고 있다. 첫째, 선진 이전 문헌자료에 등장하는 치우는 삼묘와 관련이 있다. 치우가 삼묘의 수장이라고는 할 수 없으나 최소한 삼묘와 같이 창강 이남에 위치하였다. 연구성과에 의하면 삼묘는 창강 중류에서 활동한 고대 민족을 지칭한다. 따라서 치우는 창강 일대의 민족과 관련이 있다. 둘째, 금문 상의 蚩자는 발로 뱀을 밟고 있는 모습을 하고 있다. 동주시기 이후 창강 중류에서는 새의 모습을 한 신인이 뱀을 제어하는 모습의 문양이 다량 출토되었다. 이들 뱀을 제어하는 신인이 바로 치우이다. 셋째, 치우는 조신(鳥神)에 빙의되어 뱀을 제어하는 답사무를 추는 무당이다. 강신한 경우 무당은 곧 신이기도 하기 때문에 치우는 무당이면서 동시에 신이라고 할 수 있다. 또한 고대사회에서 무당은 세속적 통치권도 가지고 있었던 것으로 보아 치우는 정치적 권력을 가진 통치자이기도 하다. 넷째, 황하 이북의 중원 사람들에게 있어 답사무를 추는 치우의 모습은 매우 인상적으로 느껴졌고 따라서 이들 남방민족의 지도자가 치우라고 생각하였다. 다섯째, "태양과 뱀의 사투"라는 모티브는 메소포타미아에서 기원전 3,000년 전에 보이며 중국에서는 춘추시기 이후에 주로 발견된다. 이러한 문화는 이전 중국 사회에 보이지 않던 것으로 중동이나 인도에서 유입된 것으로 보인다. 여섯째, 청동 원료는 대부분 창강 중하류에 매장되어 있다. 이들 청동원료를 얻기 위한 남북방 민족의 대립은 치우와 황제의 싸움이라는 내용으로 문헌상에 기록되었다. 상나라 시기는 청동원료를 얻기 위한 남북방의 대립이 주가 되었다면 주나라 시기에는 남방민족이 청동제련기술을 장악하였기 때문에 서로 대등하게 대립하는 전쟁의 양상으로 등장한다. 문헌상의 황제와 치우의 싸움은 바로 주나라 시기 남북방민족의 대립을 묘사한 것으로 보인다. The result which arranged an study on Chiu before XiānQín (先秦) through archaeological remains and old references reached the following conclusion. First, Chiu shown in references before XiānQín has something to do with sanmiao. The research result has found that sanmiao was called an ancient people who were active at midstream of the Yangtze River. Therefore, Chiu has something to do with people in the area of the Yangtze River. Second, Chi(蚩) of Jinwen is the figure that the foot steps on a snake. Many patterns of the figure that a man of god with the bird's figure control snakes were excavated at midstream of the Yangtze River after the Dongzhou period. The man of god who control these snakes is Chiu. Third, Chiu is a shaman who is possessed by a spirit of bird god and do dances to step on snakes. When the shaman is possessed by the spirit, he/she is a god. So Chiu can be a shaman and god. Forth, people in central districts of the north of the Yellow River felt that the figure of Chiu who did the dance to step on snakes. Therefore, they thought that Chiu was a leader of southern people. Fifth, the motif, "The desperate struggle between the sun and snakes" was shown in Mesopotamia before 3,000 years before the birth of Christ and was found in China in the Dongzhu period. This culture was flowed into China from Middle east or india because it didn't exist in China before. Sixth, the raw material of bronze was mostly buried in midstream and downstream of the Yangtze River. Opposition between northern and southern people was recorded in literature by the contents of a fight between Chiu and the emperor. The specific period is the one from the last period of Shang Dynasty to the one of Chou Dynasty. Since Chiu was recorded in historial literature by Sima Qian, Chiu appeared as another shapes and got to have the historical duties according to them. They will be minutely discussed in next papers.

한ㆍ중 해신신앙의 성격과 전파

金仁喜(Kim In-Hee) 한국민속학회 2001 韓國民俗學 Vol.33 No.1

So far, several reports have been made about the culture exchange through land routes between Korea and anna. In particular, the South Route has not been noticed though it was very important route which connected the West Coast of Korea with the East Coast of China We’ve already found out the spreading patterns of the sea god faith in both countries in this paper, especially Mazu god, widely believed from the northeast through southeast in anna. According to the literature, various reports about the birth date, the birth place, and the lineage of Mazu god could be found. This is because of the confusion, which was produced when Mazu god settled from a civil sea god into the ancestor god of Moak family as the goddess of Taoism The place where Mazu faith got started to spread out was Meizhou of Fujian Palace. After then the faith spreaded widely by tradesmen, ambassadors and immigrants. In Huian of Fujian Palace, men came to engage in the marine transportation. As the result, a peculiar customs was made, that is, after a women married, she returned and lived home. She could go to her husband’s house and spend only that day when national holidays carne. However, if she has a baby, she can go to her husband's house and live him together. It usually took 5 to 6 years for a woman to live with her husband. Moreover, in this area, since men went to the sea, women should engage in heavy work such as conveying marble, drying ships. The faith about Mazu was so fervent that there are large tombs in every towns in the middle south of China. The term of Macao in anna was originated from Make(?閣), that means a shrine served Mazu, and Hong-kong from Honghyangnohang(紅香爐港), that means the incenses of ancestors’ tomb. This shows the greatness of Mazu faith, when the Westemers first came to China, caused these areas to be called as Macao and Hong-kong. Mazu faith spreaded not only China itself but also southeast Asia, Japan, and Korea. Compared with Susengtemple in Korea, Susengtemple seems to be built by tradesmen, considering the location of it. Moreover, pottery of China was digged up there. There is also a common point with temple mythology, the iron horse which was excavated in Susengtemple seemed to be horse that Mazu rode when he crossed the sea. Consequently the sea god of the West Coast in Korea is influenced by Mazu god of China. The area composed of Japan, the West Coast of Korea, and the East Coast of China is the north mediterranean of Asia. This area is the place where the active marine exchange was made from the ancient times among Korea, China, and Japan. So, the comparative study about this area is needed. Including Kaeyanggrandmader of Susengtemple in the West Coast in Korea sea god, the goddess of the West Coast seems to be affected by Mazu faith.

학교의 형식주의와 학교혁신의 관계에 관한 연구

김인희(Kim In Hee) 한국교육행정학회 2007 敎育行政學硏究 Vol.25 No.3

학교의 업무체제 및 조직문화에 존재하는 형식주의는 여러 연구들에 의해 지적되어 왔다. 형식주의는 조직의 기능을 저하시키고 부정적 에너지를 생성한다. 참여정부에서 추진되고 있는 학교혁신 역시 학교의 형식주의 메카니즘을 극복하지 못한 상태에서 추진되는 경우 결국 형식 주의적으로 이루어질 가능성이 높다. 본 연구는 3개도의 초?중?고 교사 600명을 대상으로 학교의 형식주의, 학교 내부요인, 학교혁신의 인식 수준을 측정하고, 세 변인 간의 상관관계를 분석하였다. 형식주의 수준은 보통보다 다소 낮게, 내부요인과 학교혁신은 보통보다 다소 높게 나타났다. 형식주의와 학교혁신, 형식주의와 내부요인 간에는 일관된 역의 상관관계가 나타났고, 내부요인과 학교혁신 간에는 일관된 정적 상관관계를 보였다. 연구결과는, 학교혁신이 실질적 성과를 거두기 위해서는 학교의 형식주의가 극복되어야 하며, 형식주의 극복을 위해서는 내부요인의 개선이 필요함을 시사하고 있다. Formalism in the work and the culture of school has been noted in many studies. It is understood that formalism lowers the function and generates depressing climate in an organization. School innovation recently initiated by the current Korean government is likely to fall into formalism, unless the formalism in school is successfully prevented. This study intended to look into the state of formalism in school and its relations with internal attributes of school and the level of school innovation. A survey was conducted to 600 teachers from 60 primary and secondary schools in three provinces which have experience of school innovation in recent years. Data were analyzed through the method of ANOVA and Pearson's correlation coefficient. The result shows that formalism does exist, even though it is not high(2.81 in the five-point Likert scale). The internal attributes and the school innovation scored 3.72 and 3.43 respectively. Between the formalism and the internal attributes and between the formalism and the school innovation, solid negative correlation coefficients were obtained. On the other hand, between the internal attributes and the school innovation, solid positive correlation was verified. This study implies that formalism exists in schools, even though it is not highly serious, and that it certainly has negative correlation with the school innovation. In order to decrease the formalism, the internal attributes of school - participation, empowerment, cooperation, client-centeredness, learning opportunity, adequate evaluation, motivating culture, and self-renewal effort - need to be improved. And, it is the right way to elevate the effectiveness of school innovation.

만성신부전 환자의 신세뇨관에서의 전해질 조절

고정곤 ( Jeong Gon Ko ),이강휴 ( Kang Hyu Lee ),김인희 ( In Hee Kim ),이식 ( Sik Lee ),김원 ( Won Kim ),강성귀 ( Sung Kyew Kang ) 대한신장학회 2003 Kidney Research and Clinical Practice Vol.22 No.1

목적 : 만성신부전 환자가 말기신부전에 이를 때까지 세포외액량과 전해질이 정상인의 혈잘량과 전해질치가 거의 유사하게 유지되는 것에 대한 연구가 동물실험에서 진행되어 오고 있으나 사람에서의 연구 (한국)는 극히 제한적이어서 저자들은 만성 신부전증 환자 19명을 대상으로 잔여 신장의 세뇨관에서 전해질 조절이 어떻게 되는가의 기전을 관찰하고자 하였다. 방법 : 만성신부전의 19명의기저질환은 당뇨병성 신중 (42.1%), 만성 사구체신염 (31.6%), 역류성 신수종 (10.5%), IgA신중 (5.3%), 신증후군 (5.3%)의 순이였고, 평균연령은 54.6세이고 남자 13명, 여자 6명이었다. 대조군은 23명으로 평균 50.1세이고 남자19명, 여자 4명으로 여러가지 신기능의 지표를 검사하였다. 결과 : 만성신부전시 혈철 Na^+ 평균 농도는 139.9±3.2 mEq/L이고 대조군은 141.1±2.1 mEq/L로 유의하게 감소하는 경향이고, 혈청 K^+ 평균농도는 4.7±0.8 mEq/L로 정상대조군 4.2± mEq/L에 비하여 유의하게 증가하는 경향이었다. 사구체여과율은 9.7±6.3 mL/min이고 대조군의 75.9±42.9 mL/min에 비하여 유의한 감소가 있었다. 만성신부전시 소변내 배설되는 Na^+의 평균농도는 89.9±31.6 mEq/L이고 정산대조군은 175.4±68.5 mEq/L로서 유의하게 감소하였으며 (p<0.05), thqusso qotjfehlsms K^+ 평균농도는 24.3±14.8 mEq/L으로 대조군 32.1±22.7 mEq/L보다 감소하는 경향이였다. 소변 osmolality는 평균 397.7±119.1 mOsm.kg로서 정상대조군 610.6±210.9 mOsm/kg에 비하여 유의하게 감소하였는데 이는 소변 농축력이 감소 하였음을 반영한다. 만성신부전에서 단위 네프론당 전해질 배설량을 알아보기 위해 측정한 fractional excretion of Na^+ (FENa)의 평균치는 3.4±5.4%이고 정상대조군은 0.6±0.6%로서 유의하게 증가하였으며 fractional excretion of K^+ (FEK)의 평균치는 15.4±20.8%로서 정상 대조군의 2.2±22.9% 보다 유의하게 증가하였다. Transtubular K^+ gradient (TTKG)는 7.1±6.9%로서 정상대조군 3.2±2.8%보다 유의하게 증가하였다. 혈액 가스 분석 소견은 만성신부전시에는 pH가 7.4±0.1로서 대조군 7.4±0.02에 비하여 변화가 없었고, HCO_3^- 는 18.9±2.8mEqL으로 정상대조군 24.1±2.2mEq/L보다 유의하게 감소하였다. 결론 : 만성신부전 환자의 혈액내 전해질 특히 Na^+ 농도는 감소하고 K^+와 C1^- 농도는 증가 하였으나, 정상치에 가깝게 유지되고 있었으묘, 이는 FENa와 FEK의 유의한 증가로 보아 신세뇨관에서의 Na^+는 재흡수 억제에 기인하고, 또 혈장내 K^+의 증가는 세뇨관에서 K^+ 분비의 증가를 초래하였는데 이는 TTKG의 활성화에 기인한 것으로 사료되었다. Purpose : In chronic renal failure (CRF), extracellular fluid (ECF) volume is maintained close to normal, often until end-stage renal disease is imminent. This remarkable feat is accomplished by increase in fractional excretion of sodium (FENa) in inverse proportion to the decline in glomerular filtration rate (GRF). Many researchers have carried out to try to indentify in animal study but human study was not done in Korea. Methods : The study is an investigation of the changes of plamse and urine electrolytes and FENa and fractional excretion of potassium (FEX) in 19patints (13 men and 6 women) with chronic renal failure. Ages of 19 patients were average 54.6 yearold (range, 29-74 years). Underlying renal disease of the CRF was 42,1% in diabetic nephropathy, 31.6% in chronic glomerulonephritis, 10.5% in hydronephrosis with ureter reflux, and 5.3% in IgA nephropathy. Results : In CRF, plasma Na^+ is decreased significantly from normal control 141±2.1 mEq/L to 139.9±3.2 mEq/L and GER from 75.9±42.9 mL/min to 9.7±6.3 mL/min, but plasma K^+ is increased significantly from 4.2±0.4 mEq/L to 4.7±0.8 mEq/L. In CRF however, urine Na^+ is decreased significantly from normal control 175.4±58.5 mEq/L to 89.9±31.6 mEq/L and osmolality from 610.6±210.9 mOsm/kg to 397.7±119.1 mOsm/kg, but urine K^+ is devreased tendency from control 32.1±22.7 mEq/L to 24.3±14.8 mEq/L FENa, FEK, and transtubular potassium gradient (TTKG) on CRF were 3.4±5.4% 15.4±20.8% 7.1±6.9% each and 0.6±0.6%, 2.2±2.3% 3.2±2.8% on normal persons. The difference between CRF and normal control in FENa, FEK, TTKG and osmolar clearance were statistically significant. Conclusion : These results suggest that renal tubular cells of CRF were responsible for the decreased Na^+ and K^+ reabsorption and enhance K^+ secretion.

전북지역에서 심각한 합병증이 동반된 급성 A형간염의 임상양상과 위험인자

유선호 ( Sun Ho Yoo ),김인희 ( In Hee Kim ),장지원 ( Ji Won Jang ),최정환 ( Chung Hwan Choi ),문진창 ( Jin Chang Moon ),박진경 ( Jin Kyoung Park ),이상연 ( Sang Youn Lee ),김성훈 ( Seong Hun Kim ),김상욱 ( Sang Wook Kim ),이승옥 ( 대한소화기학회 2014 대한소화기학회지 Vol.63 No.1

Background/Aims: The frequency of symptomatic acute HAV infections in adulthood are increasing in Korea. This study analyzes the clinical severity in patients with acute HAV infection and investigates risk factors associated with three severe complications: prolonged cholestasis, acute kidney injury, and acute liver failure. Methods: We performed a retrospective analysis of 726 patients diagnosed from January 2006 to December 2010 at three tertiary hospitals in Jeonbuk Province, Republic of Korea with acute HAV infection. Results: In the group of 726 patients, the mean age was 30.3 years, 426 (58.6%) were male, and 34 (4.7%) were HBsAg positive. Severe complications from acute HAV infection occurred as follows: prolonged cholestasis in 33 (4.6%), acute kidney injury in 17 (2.3%), and acute liver failure in 16 (2.2%). Through multivariate analysis, age ≥40 years (OR 2.63, p=0.024) and peak PT (INR) ≥1.5 (OR 5.81, p=0.035) were found to be significant risk factors for prolonged cholestasis. Age ≥40 years (OR 5.24, p=0.002) and female gender (OR 3.11, p=0.036) were significant risk factors for acute kidney injury. Age ≥40 years (OR 6.91, p=0.002), HBsAg positivity (OR 5.02, p=0.049), and peak total bilirubin (OR 1.11, p=0.001) were significant risk factors for acute liver failure. Conclusions: Age ≥40 years, female gender, HBsAg positivity, peak PT (INR) ≥1.5, and peak total bilirubin were significant risk factors for severe complications in acute HAV infections. (Korean J Gastroenterol 2014;63:25-31)

청소년기 거골 박리성 골연골염의 보존적 치료

김휘택(Hui Taek Kim),박건보(Kunbo Park),서창효(Chang Hyo Seo),안태영(Tae Young Ahn),김인희(In Hee Kim) 대한정형외과학회 2017 대한정형외과학회지 Vol.52 No.4

목적: 소아청소년기에 발생한 거골 박리성 골연골염 환자들의 보존적 치료와 수술적 치료의 결과를 비교하였다. 대상 및 방법: 18세 이하 24명(31예)의 환자를 대상으로 하였다. 1군은 14예(평균 13.0세)로 모두 보존적 치료를 받았다. 2군은 17 예(평균 15.1세)로 모두 수술적 치료를 받았다. Berndt와 Harty 분류에 의하면 1군에서 I단계 6예, II단계 4예, III단계 3예, IV단계 1예가 있었고, 2군에서는 I단계 1예, II단계 9예, III단계 7예였다. 병변은 1군은 1예를 제외한 13예에서 내측에 발생하였고, 2군은 3예에서 외측, 14예에서 내측에 발생하였다. 평균 추시 기간은 1군은 31.9개월, 2군은 28.9개월이었다. 임상적 및 방사선적 결과는 American Orthopaedic Foot and Ankle Society (AOFAS) 점수와 Higuera 등의 분류를 이용하였다. 결과: AOFAS 임상적 평균 점수는 1군에서 91.4점, 2군에서는 87.5점이었다. Higuera 등의 임상적 평가는 1군에서 매우 우수 6예, 우수 7예, 보통 1예가 있었고, 2군에서 매우 우수 5예, 우수 2예, 보통이 10예였으며, 방사선적 평가는 1군에서 우수 13예, 보통 1예였고, 2군에서 우수 10예, 보통 7예였다. 양 군 간 치료 결과의 통계적 차이는 없었다. 결론: 소아 및 청소년기에 발생한 거골의 박리성 골연골염의 경우 일차 보존적 치료로 만족할 만한 결과를 얻을 수 있었다. Purpose: We compared the results between conservative and surgical treatment methods in a group of children and adolescents with osteochondritis dissecans of the talus. Materials and Methods: A total of 24 patients (31 ankles), who were younger than 18 years old, were included in this study. Group 1 consisted of 14 ankles (mean age at the time of treatment was 13.0 years) treated conservatively. Group 2 consisted 17 ankles (mean age at the time of treatment was 15.1 years) treated surgically. According to the Berndt and Harty classification, there were 6 ankles in class I, 4 in class II, 3 in class III, and 1 in class IV in group 1; 1 ankle in class I, 9 in class II, and 7 in class III in group 2. In group 1, there were 13 medial lesions and 1 lateral lesion; and in group 2, there were 14 medial lesions and 3 lateral lesions. The mean follow-up period was 31.9 months for group 1 and 28.9 months for group 2. Clinical and radiologic results were analyzed using the American Orthopaedic Foot and Ankle Society (AOFAS) score and the classification by Higuera et al. Results: The mean AOFAS clinical score was 91.4 in group 1 and 87.5 in group 2. According to the classification by Higuera et al., regarding clinical results, there were 6 excellent, 7 good, and 1 fair in group 1, and 5 excellent, 2 good, and 10 fair in group 2. As for radiological results, there were 13 good and 1 fair in group 1, and 10 good and 7 fair in group 2. There was no statistical difference between the two groups. Conclusion: Conservative treatment provided satisfactory results for osteochondritis dissecans of the talus in children and adolescents.

서울성곽의 역사문화가치 발현

홍석기 ( Suk Ki Hong ),김인희 ( In Hee Kim ),김도환 ( Do Hwan Kim ),노수동,조승희 서울시정개발연구원 2009 연구보고서 Vol.2009 No.50

Seoul is the only capital city in the world that preserved 6 century old fortress. Even in great cities of the world such as New York, London, Tokyo, Beijing, and Paris, the world`s tourist center, the fortress that defined the border of the city gradually disappeared as it was used as roads and other urban infrastructures. There are cities where some part of the fortress has remained, but Seoul fortress must be the only fortress that still wrap the border of the entire city as it did in the past. For this, Seoul gained the prestige of the walled capital beyond the level of the walled city found around the world. The fortress of Seoul can become a typical historic and cultural heritage representing large cities of the world. However, the value of this important historic and cultural heritage is not recognized by citizens. The importance of Seoul fortress has been ignored as that of other historic and cultural heritages has within the current of the times represented as economic growth and industrial development. Although historic and cultural heritage gained some attention compared with the past as the importance of it rose recently, the fortress is being maintained on the level of protecting urban landscape and preserving cultural assets. Eventually, the fortress is merely a cultural heritage that is not easily involved with the life of citizens, does not fit the cityscape, and is difficult to approach. The fortress that embraces the living space of citizens is not properly recognized for its importance and value although it is a cultural heritage not commonly found in the large cities of the world. It is necessary to discover stories related with historic places in order to reveal the value of Seoul fortress and develop it into the place that the citizens of Seoul and the world visit and enjoy instead of being a path to walk. Before that, it is necessary to restore the ancient image of Seoul fortress which is severed and damaged by high rises and wide asphalt roads that symbolize the modern city in order to restore cultural heritage values and it is also necessary to develop open spaces and facilities for citizens to enjoy the elegance and beauty of the fortress. Also, it will need various cultural contents to attract citizens to the fortress. Seoul fortress needs to be turned into a historic and cultural space with elements of tourism rather than a simple restoration of cultural assets in order to truly reveal the value of the fortress. This study made a suggestion for improvement, the plan for the development of historic and cultural spaces around the fortress and neighboring areas in order to reveal the value of Seoul fortress. Chapter 1 briefly discussed the necessity, purpose, contents and methods of study, and Chapter 2 reinterpreted the historic and cultural meaning of the fortress such by comparatively analyzing the history of fortresses inside and outside Korea based on the origin and development of the fortress building, examining physical characteristics of Seoul fortress, and examining the scenes of life in the past based on the history and culture of Seoul fortress. Chapter 3 examined the current status of Seoul fortress and the policies of Seoul government and also examined the relationship between the fortress, the city, and peripheral environment. Chapter 4 gave new meaning and characteristics to the fortress, sought for measures to enhance the value of fortress and provided the plans to realize such measures in a fixed space and illustrations. Chapter 5(Overseas Case: Revelation of Values of Walled Cities in France) discussed how France restored and use their fortress as the reference for the restoration and maintenance of Seoul fortress. Chapter 6(Conclusion and Policy Suggestions) suggested a comprehensive measure and details of the measure about the revelation of the historic and cultural values of Seoul fortress. The revelation of the values of Seoul fortress as a historic and cultural space will be the starting point for converting the mechanical space and dry environment of modern cities into historic and cultural space.

자발성 복막염의 진단과 치료

김인희 ( In Hee Kim ) 대한간학회 2012 Postgraduate Courses (PG) Vol.2012 No.-

Spontaneous bacterial peritonitis (SBP) is a spontaneous infection of ascitic fluid without an evident intra-abdominal, surgically treatable source of infection. SBP is common, recurrent complication of cirrhosis associated with poor outcome. The prevalence of SBP in hospitalized cirrhotic patients with ascites is 10-30%. Although mortality has been reduced to around 20-40% with early recognition of the disease and prompt and appropriate antibiotic therapy, it remains to be a major cause of mortality in patients with cirrhosis. Empirical antibiotic treatments are recommended immediately after the diagnosis of SBP, without the result of ascitic fluid culture. Since the most common causative organisms of SBP are Gram-negative aerobic bacteria, such as E. coli, the first line antibiotic treatment are third-generation cephalosporins. However, the proportion of microorganisms that are resistant to third generation cephalosporins and quinolones were increasing in cirrhotic patients with nosocomial SBP and these may be associated with treatment failure. The prophylactic antibiotics are recommended in patients with acute gastrointestinal hemorrhage, a previous history of SBP, low total protein content in ascitic fluid with advanced liver failure.